King James Version

What Does 2 Chronicles 22:5 Mean?

2 Chronicles 22:5 in the King James Version says “He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of S...” — study this verse from 2 Chronicles chapter 22 with commentary, cross-references, and original Hebrew word analysis.

“He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead : and the Syrians smote Joram.”

2 Chronicles 22:5 · KJV

Context

3

He also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly.

4

Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his counsellors after the death of his father to his destruction.

5

He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead : and the Syrians smote Joram.

6

And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick. which: Heb. wherewith they wounded him Azariah: also called, Ahaziah, ver.I. or, Jehoahaz, ver.21.17.

7

And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab. destruction: Heb. treading down

Read 2 Chronicles 22 full chapter

Commentary

KJV Study Commentary
He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth-gilead: and the Syrians smote Joram.

This verse is part of the narrative of Judah's kings, specifically addressing Evil family influence leading to destruction. The Chronicler's theological perspective emphasizes immediate divine retribution—kings who seek God prosper, while those who forsake Him face judgment. This pattern provides instruction for the post-exilic community on the conditions for God's blessing.

The account demonstrates God's covenant faithfulness despite human unfaithfulness. Even in judgment, God preserves a remnant and offers restoration through repentance. The repeated cycle of apostasy, judgment, and restoration reveals both human sinfulness and divine mercy. References to the temple, proper worship, and priestly service emphasize the Chronicler's concern for correct religious observance.

Theologically, these accounts point beyond immediate history to God's ultimate purposes through the Davidic line. Despite repeated failures, God preserves David's dynasty, anticipating the perfect King who will reign in righteousness. The pattern of judgment for sin and restoration through repentance prefigures the gospel message of salvation through Christ.

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Historical & Cultural Context

This passage occurs during the divided monarchy period when Judah existed separately from northern Israel. The Chronicler writes from a post-exilic perspective, addressing the restored community in Jerusalem after the Babylonian exile (539 BCE onward). His emphasis on temple worship, proper religious observance, and God's covenant faithfulness speaks directly to the needs of his audience who had just rebuilt the temple and were reestablishing their identity as God's people.

The historical context demonstrates both God's judgment on persistent sin and His readiness to restore those who genuinely repent. The Chronicler omits most northern kingdom material, focusing on Judah and the Davidic line to emphasize God's faithfulness to His covenant promises. Archaeological discoveries from sites like Lachish, Beersheba, and Jerusalem corroborate the biblical accounts of various kings' reigns and building projects.

Understanding the Chronicler's post-exilic perspective is crucial—he's not merely recording history but applying past lessons to his contemporary audience, showing that the same principles of seeking God, maintaining proper worship, and covenant faithfulness that determined blessing or judgment in the past still apply.

Reflection Questions

  1. How does this verse illustrate the principle of divine retribution (blessing for obedience, judgment for sin)?
  2. What specific applications does this passage have for maintaining spiritual faithfulness in contemporary Christian life?
  3. How does this account point to God's ultimate purposes through the Davidic line and the coming Messiah?

Original Language Analysis

Hebrew · 21 words
גַּ֣ם1 of 21
H1571

properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and

בַּֽעֲצָתָם֮2 of 21

“also after their counsel”

H6098

advice; by implication, plan; also prudence

וַיֵּלֶךְ֩3 of 21

“He walked”

H1980

to walk (in a great variety of applications, literally and figuratively)

וַיֵּלֶךְ֩4 of 21

“He walked”

H1980

to walk (in a great variety of applications, literally and figuratively)

אֶת5 of 21
H854

properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc

יְהוֹרָ֨ם6 of 21

“with Jehoram”

H3088

jehoram, the name of a syrian and of three israelites

בֶּן7 of 21

“the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

אַחְאָ֜ב8 of 21

“of Ahab”

H256

achab, the name of a king of israel and of a prophet at babylon

מֶֽלֶךְ9 of 21

“king”

H4428

a king

יִשְׂרָאֵ֗ל10 of 21

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

לַמִּלְחָמָ֛ה11 of 21

“to war”

H4421

a battle (i.e., the engagement); generally, war (i.e., war-fare)

עַל12 of 21
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

חֲזָאֵ֥ל13 of 21

“against Hazael”

H2371

chazael, a king of syria

מֶֽלֶךְ14 of 21

“king”

H4428

a king

אֲרָ֖ם15 of 21

“of Syria”

H758

aram or syria, and its inhabitants; also the name of the son of shem, a grandson of nahor, and of an israelite

בְּרָמ֣וֹת16 of 21

“at Ramothgilead”

H7433

ramoth-gilad, a place east of the jordan

גִּלְעָ֑ד17 of 21
H1568

gilad, a region east of the jordan; also the name of three israelites

וַיַּכּ֥וּ18 of 21

“smote”

H5221

to strike (lightly or severely, literally or figuratively)

הָֽרַמִּ֖ים19 of 21

“and the Syrians”

H7421

a ramite, i.e., aramaean

אֶת20 of 21
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

יוֹרָֽם׃21 of 21

“Joram”

H3141

joram, the name of three israelites and one syrian

Study Guide

Historical Context

This verse is found in the book of 2 Chronicles. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

2 Chronicles 22:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to 2 Chronicles 22:5 from Treasury of Scripture Knowledge

Micah 6:161 Kings 22:32 Kings 8:92 Chronicles 19:2Psalms 1:12 Kings 8:28-29

Places in This Verse

Ramoth-gileadSettlement · Modern: Tall er Rumeith · 32.50°N, 36.01°E20 verses across 3 books
Syria 1Region · Modern: Damascus · 33.51°N, 36.31°E89 verses across 10 books
View all places in 2 Chronicles 22 →

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